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A SERMON 



PREACHED IN THE CHAPEL OF THE 



COLLEGE OF NEW JERSEY, 



AND 



AN ADDRESS 



TO THE 



MEMBERS OF THE SENIOR CLASS 



MAY 16th, 1858, 



By JOHN MACLEAN, 



PRESIDENT OP THE COLLEGE. 



Published by Request of the Senior Class. 



TRENTON: 

PRINTED AT THE "TRUE AMERICAN" OFFICE. 

1858. 



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A SERMON 



PREACHED IN THE CHAPEL OF THE 



COLLEGE OF NEW JERSEY, 



AND 



AN ADDRESS 



TO THE 



MEMBEES OF THE SENIOR CLASS, 



MAY 16th, 1858, 



By JOHN MACLEAN, 



PRESIDENT OF THE COLLEGE. 



Published by Request of the Senior Class. 



TRENTON: 

PRINTED AT THE "TRUE AMERICAN" OFFICE. 

1858. 



IN EXCHAKCF y 
JAN 21 1921 



i^'ll 



Nassau Hall, May 17tli. 
Rev. John Maclean, D.D. LL.D. : 

Dear Sir : — At a meeting held to-day of the Senior Class of 1858 
the following resolution was unanimously adopted : 

Resolved, That a committee of four be appointed to request of Dr. 
Maclean a copy of the Baccalaureate Address delivered yesterday in the 
Chapel, and to attend to the publication of the same. 

Trusting that you will comply with the above request, we remain, 
dear Sir, 

Yours most sincerely, 

WILLIAM S. STRYKER, of N. J., 
ROBERT C. HUTCHINGS, of N. Y., 
JOHN W. STODDARD, of Ohio, 
GEORGE M. McGILL, of N. J. 



To Messrs. William S. Stryker, Robert C. Hutchings, John W. 
Stoddard and George M. McGill, Committee of the Senior Class : 

3f^ Young Friends : — In compliance with your request, and that of 
the Class you represent, I have concluded to place in your hands, for 
publication, the Sermon and Address delivered by me on the 16th inst., 
although for the reasons mentioned to you I have had doubts as to the 
expediency of doing so. Yet in the hope that a perusal of the discourse 
and address will be of service to those for whose special benefit they 
were prepared, I do not feel at liberty to withhold them. 

Affectionately yours, 

JOHN MACLEAN. 



SERMON. 



Psalm xiv., 1. " The fool hath said in his heart, there is no God." 

The fool is the man that acts wickedly. In the Scrip- 
tures, sin is spoken of as folly, and the wicked man as a 
fool. On the other hand, piety is wisdom, and he that 
fears God is the wise man. 

The character described in the text is very much the 
same as that spoken of in the x. Psalm, v. 4, 11, 13 : 
" The wicked, through the pride of his countenance, will 
not seek after God, God is not in all his thoughts," or, 
" all his thoughts are, there is no God."* *' He hath 
said in his heart, God hath forgotten, he hideth his face ; 
he will never see it. Wherefore doth the wicked con- 
temn God ? he hath said in his heart, thou wilt not re- 
quire zY." 

The words " in his heart," are not expressive of a 
wish, but are equivalent to the expression " to himself." 

*Sce Poole's Synopsis. Also, Alexander on the x. Psalaa, v. ^. 



Several instances of this use of the phrase occur in the 
sacred writings.*' 

The original words for the phrase, " there is no God," 
do not admit of the rendering, ** I wish there were no 
God," and are therefore to be regarded as a simple de- 
claration of the fool's inward thought, respecting the be- 
ing and providence of God.f 

Between the denial of his being, and the denial of his 
providence, there is, perhaps, no great practical differ- 
ence. He that denies the one virtually denies the other, 
and it might be difficult to show which of the two was 
the worst in its influence upon human action. 

The first six verses of the xiv. Psalm are descriptive 
of the general corruption of the human race ; and the 
grammatical structure of the first verse, even as exhibited 
in our English version, shows, that the term fool is a col- 
lective term, and is applicable to men in general. In 
his Epistle to the Romans, the Apostle Paul cites from 
the second and third verses to confirm his teaching, that 
both Jews and Gentiles are all under sin. Hence we 
learn, not only that the practical denial of the govern- 
ment of God is the height of folly, but that the whole 
race had become guilty of this folly. 



*e. g. in Matthew xxiv., 48, 49. " But and if that evil servant shall say in his 
heart, my Lord delayeth his coming, and shall hegin to smite his fellow servants, and 
to eat and drink with the drunken." Also in 1 Samuel, xxvii., 1, and 1 Kings, xii., 
26. With these compare Mark ii., 6-8, and Luke vii., 39. 

f Compare Genesis xsxi,, 50, Exodus xii., 30; ProYorbs xxi., 30; and Ecclesiastcs 
Tiii., 8. 



This fact, thus distinctly set forth by the Apostle, 
presents us with a vivid picture of the deep depravity of 
man, and consequently of his certain exposure to death 
and destruction, unless " his transgression be forgiven, 
and his iniquity be covered." These topics, respecting 
the depravity of our race and the divine method of re- 
covering sinful man from the ruins of the fall, through 
the redemption that is in Christ Jesus our Lord, although 
of unspeakable importance in themselves and in their 
bearing upon our final destiny, will not now claim your 
attention, as the handling of them would lead us away 
from the object I had in view, in selecting the text as 
the foundation of my remarks on the present occasion. 
I shall therefore confine myself, in a great measure, to 
some thoughts suggested by the words of the text, irre- 
spective of their connexion with the verses immediately 
following. 

" The fool hath said in his heart, There is no God." 

With all the evidence, within and around us, of the 
being and providence of God, what greater evidence can 
a man give of both wickedness and folly, than to deny 
that being and that providence. 

'' The heavens declare the glory of God, and the fir- 
mament sheweth forth his handy work. Day unto day 
uttereth speech, and night unto night sheweth forth 
knowledge. There is no speech nor language where 
their voice is not heard." — ^Psalm xix., 1-3. The Apos- 
tle unites his testimony to that of the Psalmist respecting 



8 

the teachings of nature, and says : — "For the invisible 
things of Him from the creation of the world are clearly 
seen, being understood by the things that are made, even 
his eternal power and Godhead, so that they are without 
excuse." — Hom. i., 20. And in view of these truths, 
how peculiarly appropriate and beautiful is the language 
of the 8th Psalm : — " When I consider the heavens, the 
work of thy fingers, the moon and the stars which thou 
hast ordained. What is man, that thou art mindful of 
him ? and the son of man, that thou visitest him ?" 

The wisest of the ancient heathen philosophers argued 
the being and providence of God, from the works of na- 
ture. The argument of Socrates on this subject, founded 
upon the structure of the animal frame, as furnishing 
evidence of design and of wisdom, is an admirable speci- 
men of sound and conclusive reasoning.* 

And Plato, in the tenth book of his Laws, makes one 
of his interlocutors to say that it is easy to establish the 
truth, that there are Gods, and in reply to the inquiry, 
*' How ?" he says : — " In the first place, the earth, and 
sun, and stars, and the very universe, and the different 
seasons so beautifully arranged, and distinguished by 
years and months, are proofs of it ; and a further proof 
is this, that all the Greeks and barbarians believe in the 
being of Gods." 

In his treatise " de Natura Deorum," Cicero gives a 
brief history of the various opinions entertained of the 

*See Xcinophon's Memorabilia. 



gods before his time ; and he speaks of Chrysippus as 
saying, that it was the height of arrogance to assert that 
there was no being superior to man ; and further, that 
were we to see a beautiful mansion, we should know 
that it was built by its owner, and not by mice ; " and 
thus," he adds, " we ought to regard the world as the 
house of the Gods." Cicero himself also asks : — " Who 
is so destitute of reason, that, when he looks at the 
heavens, does not see there are gods." Like expressions 
were used by other ancient philosophers. 

From the above citations, it is evident that sacred and 
profane writers are agreed as to the teachings of external 
nature on the subject of the divine existence. 

It must be conceded by every one who has any know- 
ledge of the subject, that the entire system of the world 
is admirably adjusted in all its parts ; and no atheist, I 
presume, will venture to question the truth of this state- 
ment, but he will seek to evade the inference designed to 
be drawn from the fact, by denying that this adjustment 
is the product of divine wisdom and power. Were he to 
grant that it was the work of an intelligent being, he 
would be constrained to admit that this being must be 
infinite in power and wisdom, or in other words, must be 
God. 

Granting, for argument's sake, that the universe might 
have assumed its present arrangement without the inter- 
vention of a Creator, are not the probabilities as infinity 
to one that it is otherwise ? And is it not follv to dis- 
regard the infinite number of probabilities in favour of the 



10 

being of God, to one against his being ? Every instance 
of design in nature is an argument in favour of the exist- 
ence of an intelligent designer ; and the innumerable 
instances of design manifest in that small portion of the 
universe within the reach of our observation, are indi- 
vidually evidences of the being of an All-wise Creator. 
And how cumulative and overwhelming does the evi- 
dence become, when we consider the endless combina- 
tions and totality of these instances forming one vast and 
harmonious whole, indicating not only intelligence and 
design of the highest order, but also a oneness, which 
shows that they are all the work of one infinite mind. 

That the universe exists, none can deny. Has it ex^ 
isted forever ? If it has, what difficulty can there be in 
the way of believing that an intelligent infinite being 
has existed from eternity ? Surely none ; for the eter- 
nal existence of the universe cannot be an argument 
against the eternal existence of a Supreme Director and 
Governor of that Universe. 

If the universe has not existed from eternity — if there 
was a period when its very substance, not to speak of its 
order, had no existence — which is the most rational be- 
lief ? That it came into being of itself, its components 
being self- produced, or that both as to its substance and 
its arrangement, it is the work of an Almighty God and 
Creator? 

And is not the man a fool, who, in view of all the 
wisdom, power, and goodness displayed in the works of 
Creation, denies the existence of God ? It is the worst 



11 

kind of folly — the folly of wickedness — and it proceeds 
from the corruption of the human heart; and yet, de- 
praved as that heart is, it seldom reaches that boldness 
in iniquity as to affirm in words that there is no God. 
The reason doubtless is, that even ungodly men cannot 
rid themselves entirely of the apprehension that there is 
a God who will bring them into judgment for their sins. 
They have within them, as well as around them, evi- 
dence of the being of God. Otherwise, whence this 
sense of guilt of which men are conscious, unless there 
be '' a law written upon their hearts, their thoughts the 
meanwhile accusing or else excusing one another," as 
the Apostle Paul affirms of those who had not the law 
of God revealed in the Holy Scriptures. See Romans, 
ii., 14, 15. 

If there be this law written in hearts, must there not 
also be a Law-giver ? and who can He be but God our 
Creator? This reasoning from the Law to the Law- 
giver is so easy and natural, and so confirmed by our 
consciousness of the workings of that Law in our minds, 
that it should occasion no surprise that wherever, or un- 
der whatever circumstances, men are found, they have a 
belief in the being of God. To such an extent is this 
the case, that this common consent of mankind has ever 
been regarded as a strong argument in favour of the truth 
of the doctrine : that there is a God — the Supreme Ruler 
and Judge. 

To account for this common consent of men to the 
truth in question, it is not necessary for us to hold, with 



12 

Cicero, that our knowledge of God is innate. See " Na- 
tura Deorum," i., 17, 44. 

In whatever way we come to the knowledge that God 
is — ^be it by tradition, or in some other way — the adap- 
tation of this truth to the wants of the human mind is 
all that is requisite to secure for it our ready assent ; and 
this may in part account for the fact, that a belief in the 
being of God has prevailed among all people, in all ages 
of the world. The original source of man's knowledge 
of the being of God is to be looked for in the revelation 
made to man when he was created in the image of God ; 
and the tradition of this revelation from one generation 
of men to another, has no doubt served more than any 
other one thing to perpetuate among all nations a belief 
of God's being. 

This common consent points to a common origin ; and 
is. one of the arguments to show the unity of the human 
race. And if all the families of the earth are sprung 
from one man, it is readily seen how they came to have 
a common faith in regard to the great truth of which we 
are speaking; and this, too, without reference to the 
mode in which the head of the race himself became pos- 
sessed of the idea of God : whether he acquired it from 
an observation of the works of nature, or from immediate 
revelation, or whether it was impressed upon his mind 
at the time of his creation. 

Our first parent having received this grandest idea 
that has ever entered the mind of man, naturally im- 
parted it to his descendants; and although the great 



13 

truth was obscured and perverted in the subsequent de- 
fection of the race from God, it has never been entirely 
lost sight of, and from the very nature of man, never can 
be. In the midst of their crimes and of their follies, they 
may forget God, and even act as if there were no God — 
the masses, however, can never be persuaded to adopt 
the creed of the atheist. 

Although it is not my design, in this connection, to 
give a full view of the arguments in favour of the being 
of God, nor even an outline of them all, but to recall, to 
the recollection* of those for whose sake these remarks 
are made, some of the more obvious and weighty reasons 
for our faith, which, during their College course, have 
been made the subject of careful study, jet I must dwell 
for a few moments upon one argument, not previously 
alluded to, and which is but seldom handled in the dis- 
cussions of this topic. It is this : that the existence of 
the idea of God, one, infinite, eternal, immutable, all- 
wise, all-powerful, perfect in holiness, justice, goodness, 
and truth, is of itself full and conclusive evidence of the 
existence of God.* This idea of God, of which we speak, 
is the greatest generalization ever presented to the mind 
of man : it embraces every other — it suggests a cause for 
every existing or possible phenomenon or event, and yet 
it has been known from the origin of our race. In this 



*The reader will please to observe in what sense it is here affirmed, that the idea 
of God is a proof of his being. It is simply this, that the idea of God assigns an ad- 
equate cause for the existence of everything within the reach of our observation and 
inquiry ; and that this idea has been co-eval with our race. 



14 

respect, if not in others, is this generalization unlike all 
those known to have been conceived by the mind of 
man. After how many centuries of deep study and pro- 
found thought, and vain endeavours to classify and ac- 
count for the motions of the earth, sun, moon, and stars, 
and that, too, by men of the rarest intellect, was it that 
the doctrine of gravitation was first held and taught by 
Newton. This great discovery of the seventeenth cen- 
tury is still held to be, and justly held to be, the most 
important discovery in science. It is the greatest gen- 
eralization known to philosophy, and it was made as all 
other generalizations are made by man : by a careful 
collection and comparison of facts and of classes of facts, 
the observation and classification of which, in all matters 
of importance, call for long continued and laborious re- 
search and observation ; and that sometimes by a suc- 
cession of careful inquirers into the mysteries of matter 
and of mind. 

But the idea of gravitation, an unintelligent force di- 
recting all the motions of matter, falls infinitely below 
the idea of God. In comparison with this latter idea, 
its insignificance could not begin to be expressed by the 
insignificance of earth, as compared with the entire uni- 
verse. How is it, then, that this idea of God has been 
known as long as the human race has had a being, so 
contrary to what all observation and experience would 
lead us to expect ? How are we to account for this great 
truth ? that from the very beginning man has had the 
idea of God ? Is the idea innate ? born with us ? If 



15 

this were so, who could deny the being of God ? Shall 
we conclude that the first man conceived the idea him- 
self, unassisted by any superior being ? In view of what 
has been said respecting the mode in which men uni- 
formly arrive at their generalizations, how can this be 
supposed true ? And yet if it were so, it would be a 
very strong confirmation of the being of God, as derived 
from the evidence of design seen in the works of crea- 
tion. It is, however, a much more probable solution of 
the matter, that when God created man he revealed 
himself to man directly, and not merely in his work of 
creation and providence. If this be so, it readily ac- 
counts for the origin and prevalence of the belief in the 
being of God, and in a manner perfectly satisfactory ; 
and of necessity it involves the truth of that belief, and 
the certainty of the divine existence. 

Of the fact of our own existence, we can have no 
higher evidence than that derived from consciousness ; 
and this evidence is irresistible. From this consciousness 
of our own being, an a priori argument in the favour of 
the being of God has been deduced by some able writers. 
And it is held by these writers, and aught that appears 
to the contrary, justly held by them, that it is as certain 
that something has existed from eternity as that we our- 
selves exist, for the reason that if something has not ex- 
isted from eternity, nothing could ever have existed. It 
is further argued, that a being existing from eternity 
must have a necessary existence, " and that the reason 
of its necessary existence must have been included in its 



16 

very nature;" and by pursuing this train of thought, 
they arrive at the conclusion, that this Being, existing 
from all eternity and necessarily existing, must have all 
the perfections we attribute to God, or, in other words, 
must be God. But upon this mode of arguing I shall 
dwell no longer, the previous arguments being, in my 
estimation, abundantly sufficient to show the folly of 
those who deny the being of God, and are more in ac- 
cordance with our usual modes of reasoning, and more 
readily apprehended than this " a priori " or purely met- 
aphysical method of proving the being of God. 

II. If there be a God, whose providence is universal, 
and if this be conceded, what greater folly can there be 
than to disregard his authority, and thus practically deny 
his being ? This seems to be the folly more particularly 
alluded to in the text. And this, my hearers, is a folly 
of which very many are guilty. Could men indulge in 
all manner of iniquity if they believed in the providence 
of God and the certainty of an eternal retribution ? And 
yet how many a sinner has said to himself, if we are to 
judge them from their conduct, God will not require it, 
'^ God hath forgotten, he hideth his face, he will never 
see it." 

Suppose, then, that God takes no notice of human con- 
duct ; yea, make the dreadful supposition that there is 
no God, what relief can this bring to the mind, in view 
of the dread uncertaintj^ hanging over the future. The 
wicked man cannot assure himself that he will not be 
forever miserable after death. He cannot prove that he 



17 

shall not exist in a future state. If there is no God, and 
he exists now, what is there to prevent his existing here- 
after ? That in this life there is an established connexion 
between sin and misery, is undeniable. The youth who 
gives himself up to pleasure and self-indulgence is sure 
to reap the fruit of his youthful folly sooner or later, nor 
will any subsequent reformation exempt him entirely 
from the natural consequences of his previous rash and 
sinful conduct. And this is true with respect to all vio- 
lations of the laws of our nature — to all excessive indul- 
gence of appetite or of passion. What, therefore, can 
those expect in a future state who, during their earthly 
existence indulge in all manner of crime and folly ? If 
there be no God to punish them hereafter for their trans- 
gressions of his law, how will this help their case, and 
prevent their being wretched beyond expression in a fu- 
ture state ? Even unbelievers in the providence of God 
admit that a virtuous course of conduct is attended with 
greater advantages than a vicious one, and that *' every 
advantage is on the side of virtue." Hume says so in so 
many words. The same idea is thus expressed by another 
distinguished writer : — " Virtue is the good, and vice the 
ill of every one." — Shaftesbury, Bishop Butler, treating 
of God's moral government over the world, observes that 
one might mention what has often been urged with great 
force, as an instance of a moral government established 
in nature, that in general '^ less uneasiness and more sat- 
isfaction are the natural consequences of a virtuous than 

of a vicious course of life." If this be so, what reason 
2 



18 

can be assigned for believing that these natural conse- 
quences will not also follow in a future state of being ? 
And does not the admitted fact, that in this life every 
advantage is on the side of virtue, supply a strong argu- 
ment in favor of a divine providence ? If there be not 
a divine providence — and especially if there were no God 
to ordain that order of things from which results the fact 
that virtue has every advantage over vice, how shall we 
account for this remarkable fact ? We can assign no ad- 
equate cause for its existence save the one, viz : that 
God is, " and that he is the rewarder of them that dili- 
gently seek him." This furnishes a full solution of the 
matter, and nothing else does or can. 

But, my hearers, let us dwell no longer upon the false 
and foolish opinions of ungodly and wicked men in re- 
gard to the being and providence of God, but seek to im- 
press deeply on our hearts, the truth that God is, and 
that we are subjects of his government, both natural and 
moral. It is not a mere possibility, nor even a mere 
probability, that there may be a God, but it is an abso- 
lute certainty that there is a God, and that he is the one 
only living and true God ; and of this he has given to us 
the clearest evidence. 

Were it merely possible that this doctrine respecting 
the being and providence of God might be true, what 
other subject could have such claims upon our most seri- 
ous and earnest attention ? Were it only probable that 
this doctrine was true, would not this mere probability 
lay us under most weighty obligations to inquire into its 



39 

truth ? What language then is strong enough to express 
the obligations resting upon those who know, that God 
has not only revealed himself in the works of creation 
and providence, but also in His word, to devote them- 
selves to the devout and prayerful study of the teachings 
of that word, respecting character and government of 
God ; and also respecting the duties that we owe to 
Him? 

But what are the teachings of Scripture respecting 
God ? In the shorter catechism of the Westminster As- 
sembly of Divines, they are admirably summed up in the 
answers given to the following questions : ^* What is 
God?" '^Are there more Gods than one?" "How 
many persons are there in the Godhead ?" 

" God is a spirit, infinite, eternal, and unchangeable, 
in his being, wisdom, power, holiness, justice, goodness 
and truth." " There is but one only, the living and true 
God." " There are three persons in the Godhead, the 
Father, the Son, and the Holy Ghost ; and these three 
are one God, the same in substance, equal in power and 
glory." In the answer to the first question, the terra 
goodness must be regarded as including in it the idea of 
mercy; truth that o^ faithfulness, and wisdom as implying 
knowledge. 

It has been a stumbling-block to many, that there are 
said to be three persons in the Godhead, yet but one 
God, the same in substance, equal in power and glory. 
All that we need do in reference to this matter, is simply 
to show that it is the doctrine of Scripture, a revelation 



20 

from God himself. It is not affirmed that they are three 
in the same sense that they are one : it is clearly implied, 
that it is in a different sense. They are affirmed to be the 
same in substance ; if they were not the same in sub- 
stance, they could not be one God, equal in power and 
glory. If they are the same in substance, who could 
prove that they are not one God ? or demonstrate that 
they must needs be three Gods ? Can the human mind 
grasp and fully comprehend the idea of God as one person, 
any more than the idea that God subsists in three per- 
sons? Does riot the whole subject of the mode of the 
divine subsistence transcend the highest powers of the 
human mind ? Why then cavil at what the Scriptures 
teach us respecting God, and the union of three persons 
in the one Godhead. Before we are guilty of this im- 
piety, let us master what pertains to ourselves ; and how 
very little is it that we know of ourselves. Who under- 
stands the nature of the union subsisting between his 
soul and body ? and yet, the soul and body in union 
constitute but one being. Our will, our understanding, 
our affections are ever distinguished from each other, in 
the discussions of mental philosophers,and yet they are one 
mind, manifesting itself in different ways. Do we com- 
prehend how this is ? What more do we know in regard 
to it, than simply the fact itself? In the Scripture, God 
is said to be light, to dwell in light. In both the Old 
and New Testaments, the same term is used to denote 
the Spirit of God and the wind. These terms, borrowed 
from familiar things in nature to teach us, in the way of 



21 

illustration, important truths in regard to God and His 
attributes, warrant us, I think, in using similar illustra- 
tions for the purpose in hand. Is it not a fact that light, 
heat, electricity and magnetism, are essentially one, 
though possessed of distinctive properties ? and are not 
ice, snow and water essentially one, though each has 
properties not pertaining to the other ? 

Shall we then, who cannot comprehend the eternity, 
the infinity, the omnipresence, or the omniscience of 
God, stagger through unbelief at the teachings of Scrip- 
ture, that there are three persons in the Godhead, and 
that these three are one God, the same in substance, 
equal in power and glory. 

That this doctrine contains a great mystery which no 
created intellect can fully comprehend, is undoubtedly 
true. Enough, however, has been said to show that the 
statement of the doctrine, which we have adopted from 
the Westminster Divines, contains no absurdity ; and if it 
be the doctrine of Scripture, let us with all humility and 
reverence receive it as the truth of God; and give him 
thanks that he has taught us so much respecting Himself, 
and enabled us to understand all that it is necessary for 
us to know, in order to glorify and enjoy him, which is 
the chief end of man.* 



*In the above remarks, I have not undertaken to prove that the Scriptures do teach 
that there are three persons in the Godhead; but have assumed this as a truth, with 
which my hearers were familiar, and with the proofs of which they were not unac- 
quainted. One object, in calling their attention to the objection here handled, was to 
show that it was cot a valid objection ; that it was the ofiFspring of misconception, and 
that they should not permit it to disturb their faith in a matter, the truth of which is 
clearly taught in the word of God, the only rule of our faith in regard to God. 



22 

Could it be shown that the divine perfections may all 
be inferred from the teachings of natural religion, it 
might well be questioned whether, had we no revelation 
to aid our inquiries, we should be able to discover them 
by the light of nature. There can be no doubt that 
natural religion and revealed, having a common origin, 
must agree in their teachings, yet they differ vastly 
with respect to the clearness with which they impart 
their lessons of heavenly wisdom. And especially is 
this the case with regard to the mercy of God, as dis- 
tinguished from his goodness, with which it is so inti- 
mately and inseparably connected. How thankful should 
we be to Almighty God, that he is merciful as well as 
holy, just and true ; and that, in his word, he has an- 
nounced himself " the Lord, the Lord God, merciful and 
gracious, long suffering, slow to anger, forgiving iniquity, 
transgression and sin :" and how greatly are our obliga- 
tions increased by the precious declaration of the Gospel, 
that " God so loved the world, that he gave his only 
begotten Son, that whosoever believeth in him should 
not perish, but have everlasting life." If it be folly to 
deny the being, or the providence of God, must it not 
also be folly to deny any of his attributes ? And is not 
the man a fool, who, without denying them, lives un- 
mindful of them ? To what danger does he expose him- 
self? To the danger of losing his soul. Of what blessings 
does he deprive himself? Of the protection of God, and of 
communion with God, both in this life and in the life to 
come. Oh, my hearers, be not guilty of this folly. Run 



2 



o 



not this risk of destroying yourselves forever. Make the 
attributes of God your constant study. You will never, 
indeed, comprehend them fully, or perceive all their 
glory, but you may see and know enough of them to fill 
your souls with joy and gladness, to prepare you for a 
useful life, a happy death, and a joyful eternity. 

There is nothing in the perfections of God to alarm a 
penitent sinner. He may, yea he ought to rejoice in the 
thought, that God is holy, just and true, as well as mer- 
ciful. He ought to be glad, that God is omnipresent ; 
that he is not merely a God afar off, but that he is ever 
nigh him, for his support and safety ; that God is perfect 
in knowledge, and knoweth all his wants and all his 
desires; that he is Almighty, and will make him con- 
quJerer over death and hell. Yes, fellow sinner, think of 
these things. Constant meditation upon them will pre- 
serve you from the wiles of Satan, and the seductions of 
an ungodly world, and give you the ascendency in your 
conflicts with indwelling sin, which, though subdued, is 
not entirely destroyed. By such meditations, and con- 
sequent communion with God, you will have a foretaste 
of heavenly joys ; an earnest of that rest which remain- 
eth for the people of God. 

If your thoughts dwell upon the perfections of God, 
you will never say in your hearts, God hath forgotten, 
He will never see it. You will rather say, " Search me. 
Oh God, and know my heart ; try me, and know my 
thoughts ; and see if there be any wicked way in me, 
and lead me in the way everlasting." 



24 

In the xcvii Psalm, the Psalmist says: **The Lord 
reigneth; let the earth rejoice; let the multitudes of 
isles be glad thereof: rejoice in the Lord, ye righteous; 
and give thanks at the remembrance of his holiness." 
And we may add, " Let all the people say. Amen." 



ADDRESS 

TO 

THE SENIOR CLASS OF 1858. 



My young friends, members of the Senior Class : 

The subject of my discourse naturally suggests 
that I should give you as my first counsel, " Never for- 
get your responsibility to God." 

You are living under God's moral government, and to 
Him you are responsible for all you do, whether your 
acts be personal or relative. From this responsibility 
you can never free yourselves ; nor should you desire to 
be free from it if you could. It is a wholesome incentive 
to do what is right, and a strong inducement to avoid 
what is wrong. The Lord is righteous, and he will re- 
ward every one according to his deeds. To those who, 
by patient continuance in well doing, seek for honor and 
glory, and immortality, He will give eternal life ; but 
unto them that are contentious and do not obey the 
truth, but obey unrighteousness, indignation and wrath. 
See Romans ii, 7th and 8th. For God " hath appointed a 
day in the which he will judge the world in righteousness 
by that man whom he hath ordained, whereof ha hath 



26 

given assurance unto all men, in that he hath raised him 
from the dead." It is no unusual thing for men to act as if, 
for their personal deportment, they were under no respon- 
sibility to any one but themselves, and for their official 
conduct, they were responsible to no one but to those 
through whom they were elevated to their several places 
of honor and of influence. They may in general terms 
acknowledge their responsibility to God, and solemnly 
swear by Him faithfully to perform the duties of their sev- 
eral trusts ; yet they frequently act as if there were no 
God, and by their conduct, say, " Who is lord over us ?" 
Ps. xii, i. Of this folly do you never be guilty. It is 
the folly so clearly condemned in our text. ** The fool 
hath sj^id in his heart, there is no God." They are corrupt, 
they have done abominable works. Should any of you, 
in the providence of God be called to take part in the man- 
agement of public affairs ; and especially should any of 
you be raised to high stations, remember that your con- 
duct in these stations will not only have a most import- 
ant bearing upon your own welfare, but that it may be 
of unspeakable benefit or of unspeakable evil to those 
over whom you may be chosen to rule. When, in 
the righteous providence of God, rulers are punished 
for their follies and their crimes, they do not generally 
suffer alone. The people whom they have corrupted are 
wont to suffer with them. We learn from the Scriptures, 
that, when God had a controversy with his people 
Israel for their sins, he permitted David, their king, 
to fall into sin before he brought upon them that pesti- 



I 



27 

lence which destroyed seventy thousand of them. The 
intimation is clear, that had David not sinned, this na- 
tional judgment would not have occurred : and I believe 
that it will seldom be found ^o be the case, that the di- 
vine judgments are sent upon a people when their rulers 
act righteously, mindful of their responsibility to God. 

My second counsel is this : " Ever live in all good con- 
science before God." This of course is cognate to the 
one already given : and may be regarded but as another 
phase of it. No man can be a good man unless he thus 
lives. A man that does not act conscientiously in all 
the relations of life cannot be a good man. He may 
indeed not be as bad as some others, but a good man he 
cannot be. To prevent mistake, let me caution you 
against thinking, that because a man acts conscientiously, 
he therefore and of necessity acts righteously. It may 
be flir otherwise. For illustration, read what our Saviour 
said to his disciples, when apprizing them of their trials 
for his sake : " Yea the time cometh, that whosoever 
killeth vou, will think that he doeth God service." The 
Apostle said of himself, '' T verily thought that I ought 
to do many things contrary to the name of Jesus of Naz- 
areth, which I also did in Jerusalem ; and many of the 
Saints I shut up in prison, and when they were put to 
death, I gave my voice against them." Acts xxvi, 9-10. 
And yet, after doing these crimes, for which in his epis- 
tle to Timothy, he called himself a blasphemer, a perse- 
cutor, and injurious : he said when arraigned before the 
Jewish High Priest, ^' I have lived in all good conscience 



28 

before God until this day." It is therefore evident that 
men may do wrong conscientiously, as well as do right 
conscientiously. Should a man therefore always follow 
the dictates of his conscience. Yes verily : but then he 
ought to see to it before he acts, that his conscience is 
truly enlightened to know the mind of God. The law 
of the Lord is perfect : and a conscience enlightened by 
the teachings of that holy law may be safely followed 
in all matters of private and public interest. Following 
the dictates of such a conscience, you will be true to 
yourselves, to your fellow men, and to your God, and 
you will never consent to wrong others under any pre- 
tence whatever. The circumstance, that the law will 
enable you to take advantage of them in your private 
dealings, will be no temptation to you to do so. And 
if you should be called to act in public affairs, your 
inquiry will never simply be, what will the public sen- 
timent, or the laws of the land, permit to be done ? but 
what does the law of God approve. From both pro- 
fane and sacred history we learn that crimes of the deep- 
est dye have been committed under the forms of law, so 
much so, that it has come to be an established maxim, 
*' summum jus est summa injuria," ** the extreme rigour of 
the law is the height of injustice." Crimes committed 
under the forms of law are far worse than the same 
crimes without such forms, for the simple reason that law, 
which should be the safeguard and the avenger of the 
injured, is itself insulted and trampled under foot by 
those who are bound to administer it righteously. 



29 

Witness the murder of Naboth, who was put to death 
by the elders of Jezreel, at the bidding of Jezebel, the 
wife of the impious Ahab, king of Israel, under the pre- 
tence that Naboth had cursed God and the king. See 
the account in the 1st book of Kings xxi, 7-11. Was 
not the blessed Saviour himself put to death by a regu- 
larly established tribunal ? Therefore, while you con- 
scientiouly submit to all laws regularly enacted by prop- 
er authority, and which do not require you to transgress 
the law of God ; yet never defend by word or deed any 
iniquity whether committed under the forms of law or 
without them. In matters of wrong there is no place 
for questions of expediency. Such questions pertain to 
things indifferent, viz : to things which it may be lawful 
to do, or not to do. Of such things it may be said, as 
St. Paul said of the eating of certain kinds of meats : — 
" All things are lawful for me, but all things are not ex- 
pedient." 1 Cor. X. 23. But we are not at liberty to 
say, " Let us do evil that good may come," for of such 
as act upon this maxim, the very thing we are now op- 
posing, the same Apostle has declared, " that their dam- 
nation is just." 

My third counsel is this, *' Seek to be good men rather 
than great men." It was the glory of man that he was 
created in the image of God. This image was lost in the 
defection of the race from God. It is the glory of the 
renewed man, that the divine image is again restored to 
his soul. He is made like to God "in righteousness and 
true holiness." Ephesians iv, 24. We never can have 



so 

better evidence of our being children of God, than by 
aiming to be like the Lord Jesus Christ the Son of God, 
in all the perfections pertaining to him as man. He was 
holy, harmless, undefiled and separate from sinners, (He- 
brews vii, 26,) and he went about doing good. (Acts x, 
38.) Be it your high aim to be like Christ in all things. 
"He humbled himself," and God has exalted him. 
Humble yourselves, and God will exalt you. Be not am- 
bitious to serve God in high places, but be willing to 
serve him in any station. " Seekest thou great things 
for thyself," said Jeremiah the prophet to Baruch, and 
that too, by the divine command. " Seek them not " 
If the Lord, in his wise and holy ordering of event^, 
should call you to occupy stations of great responsibility, 
fear not to engage in the duties pertaining to them. If 
he calls you to the work he will qualif)'' you for the 
work, and his " strength will be made perfect in weak- 
ness." 2 Cor. xii, 9. But do not covet such posts ; 
leave it with the Lord to dispose of you for his own 
glory. In this way you will best serve and glorify him, 
and be sure of enjoying him for ever. Nothing will 
qualify you so much for usefulness in the church of God, 
and to your perishing fellow sinners, as humble and fer- 
vent piety. All self-seeking will mar both your peace 
and usefulness : and after all will most probably end in 
disappointment. *' A man's heart deviseth his way, but 
the Lord directeth his steps." Let it be your constant 
aim to walk in the way of the Lord, and let it be your 



Q 



1 



daily and fervent prayer, that you may be made to fol- 
low Christ in all things. 

My fourth advice is this : Be diligent students of the 
Holy Scriptures. ** The law of the Lord is perfect, con- 
verting the soul; the testimony of the Lord is sure, 
making wise the simple ; the statutes of the Lord are 
right, rejoicing the heart." Study them with fervent 
prayer, that the Spirit of grace and truth may enable 
you to understand them, and impress the truth upon 
your hearts. Sanctified through the truth, you will 
be mindful of your responsibility to God ; you will 
always act both conscientiously and intelligently ; and 
having the spirit of Christ, you will continually aim to 
be good and to do good, or, in other words, to be in all 
respects like Christ. 

Whenever you open the sacred volume, do it with 
reverence, remembering that it contains the word of the 
Lord ; and this advice may be extended to everything 
pertaining to the name and attributes of God. Rever- 
ence for these, and for his truth, is sure evidence of devout 
feeling and genuine piety. Not only read the Scriptures 
in the way indicated occasionally, but habitually. Make 
them your daily study. Have fixed hours, or periods of 
the day, for reading them. I urge you all to do this, 
whether you indulge a hope or not, that you have such a 
knowledge of their precious truths, as is inseparably con- 
nected with salvation. Although not converted now, 
you may become true converts, for the law of the Lord 
is perfect, converting the soul. 



32 

My last counsel is this : Believe firmly in God's special 
providence ; and study his providence, both in reference 
to yourselves and others. You will find in it much to 
instruct you, much to keep you humble, much to encour- 
age you in the performance of duty ; and also much to 
support you in the hour of trial and suflfering. While 
the revealed word of God is our only rule of faith and 
practice, and lays down very clearly the principles which 
are to determine the lawfulness of particular acts, and of 
particular courses of conduct ; the study of God's provi- 
dence is often a very important auxiliary in determining 
our duty in given cases. For example: while it is evi- 
dent from Scripture, that each one of you is bound by the 
strongest obligations to love and serve God, and to serve 
him, too, in that profession or calling, in which you can 
do most to honour him ; yet the Scriptures do not teach 
that it is the duty of this man, or of that man of you, to 
labour in the gospel ministry, at home or abroad. This 
is a question to be determined in a measure by the indi- 
cations of providence. If it is evident that by proper 
training, and by the use of the means within your reach, 
you can become qualified for the work of preaching 
Christ and His salvation to a perishing world ; and above 
all, if God has given you a heart for it, is it possible for 
you to believe that God has not called you to this high 
and holy work ? In observing the indications of provi- 
dence, be careful not to do so, for the purpose of confirm- 
ing yourselves in the propriety of a decision already 
made ; but honestly to ascertain the mind of God. To 



33 

do otherwise, will be merely practising self-deception. 
You may serve God in any calling that is useful to your 
fellow men : but that does not determine the question as 
to what is the duty of you individually. The question 
is not whether you can glorify God in this or that pro- 
fession, or walk in life, but in what profession or calling 
can you best serve God, do most good to your fellow 
men, and promote your own growth in grace. Settle 
these points first, or rather this point, for they are one, 
and then the question is decided for you. For thus saith 
the word of God, " whatsoever ye do, do all to the glory 
of God." 1 Cor. X, 31. 

But let no one aspire to the work of the ministry who 
has not a heart for its sacred duties ; who does not regard 
it as the highest and most honorable position which man 
can occupy. Be willing to take whatever post in the 
providence of God may be assigned to you, and endeavour 
faithfully to perform its duties : but remember that the 
work which allies you most to the Son of God, and makes 
you most like him, is the work of saving the souls of lost 
and perishing men. 

There are two matters connected with God's provi- 
dential dealings with you as a class, to which I must 
allude and dwell upon for a few minutes, before I conclude 
this address. 

1. It has been your privilege during your course here, 

and in the history of our College a very unusual privilege, 

to witness an outpouring of the Spirit at two different 

times. Those who were children of God when they 
3 



u 

entered College, have been refreshed by these seasons of 
reviving. To others of you, these effusions of God's holy 
spirit have been fraught with the richest blessings. 
Through them you have been brought to a saving knowl- 
edge of the truth, and through faith in Christ, have been 
made sons of God, and heirs of eternal life. Will you 
not often think of our social meetings for prayer and 
praise; and of all the religious instruction you have 
received, and of your conversion unto God, and the joy 
of your soul, when first you indulged the hope, it may be 
but a trembling hope, that you were Christ's and that 
He was your's ? Yes, if you be, what I trust you are, 
born of God, the time and circumstances of this new birth 
will often be present to your minds ; and the recollection 
of them will fill your souls with joy and gladness. On 
such occasions recollect, also, that you had classmates 
and other fellow students, who were not made partakers 
of your joys ; yes, of these be mindful, and forget not to 
pray earnestly for them, that God of his infinite mercy 
may yet save them. Remember, too, that you have not 
yet attained to the stature of full grown men in Christ 
Jesus : that you may be called, in the course of divine 
providence, to repeated trials of your faith, some of them 
perhaps severe trials. But let not your faith fail ; pray 
daily and fervently for an increase of your faith. Hope 
in God, let your expectation be from Him ; and you shall 
be safe from the wiles of Satan, the seductions of a wicked 
world ; and, delighting in the law of God, you will 
triumph over every foe from without or from within. 



35 

But to some of you, my dear young friends, I cannot 
thus speak. To you I cannot address such congratula- 
tions, and such advice and encouragement. Your affec- 
tions and your thoughts are still fastened to things of 
earth, they rise not to heaven. You have not yielded to 
the admonitions and entreaties of God's word, and God's 
ministers, to repent and turn unto God. You are yet in 
your sins, exposed to all the awful consequences of im- 
penitence and unbelief. Need I ask you who is in fault ? 
Not in the way of stern rebuke, so much as in the way 
of gentle and earnest entreaty, have you been urged to 
turn to God, and make sure of eternal life. This very 
session, within a few weeks, the providence of God has 
taught you, in solemn tones, yet even these were softened 
by his grace to those through whom he spoke, that you 
must die ; and yet you have resisted all. Oh remember 
the declaration of God, and heed it before it is too late : 
"He that, being often reproved, hardeneth his neck, 
shall suddenly be destroyed, and that without remedy." 

It was our prayer, and I trust our heart's desire, that 
none of you should go away from this institution, before 
you were reconciled unto God, and made heirs of eternal 
life. Is it too late ? Can we no longer hope to see 
this joyful sight ? Must this day of God's merciful visi- 
tation pass away, and leave some of you in your sins ? 
Oh, my young friends, let not the hours of this day of 
sacred rest be gone, before you make one sincere and 
earnest effort to be at peace with God. 

Listen to the spirit of God speaking to you, in gentle 



36 

tones of admonition and entreaty ; listen to the voice of 
His ministers, speaking in His name ; listen to the teach- 
ings of His providence, coming to you from the graves of 
Muse and of Harrison. How instructive are their deaths 1 
I need not detail the circumstances ; they are fresh in 
your memories, and, I trust, also in your hearts. What 
would be their language to you on this occasion, could 
they now address you ? Would they not say : " Be ye 
also ready, for in such an hour as ye think not, the Son 
of Man Cometh," 

With the sorrowing friends of your departed classmate 
you sincerely sympathized; and in different ways you 
have given evidence of your respect for the deceased ; 
and have borne your testimony to his worth. But how 
little could all these expressions of esteem have alleviated 
the sorrows of surviving friends, had there been no hope 
in his death ? Who of you did not feel it to be a relief, 
that you could believe, that your classmate was prepared 
to die ? Oh then imitate him in his faith and in his piety. 
Live for Christ : and then let death come as it may, for 
you "to die will be gain;" yes, the gain of eternal life. 
Nothing will do so much to console those who mourn 
your departure, as the firm persuasion that your end was 
peace ; and that you have gone to be forever with the 
Lord your Redeemer. 

Whatever rivalries may have existed among you for 
the honours of your Class, they are now at an end ; and 
if in any hearts they have engendered unkind feeling, 
and caused you to be alienated from those with whom 



37 

it should have been your delight to live on terms of 
friendship, let me, with all earnestness, exhort you mutu- 
ally to forgive; and to unite with me in the fervent 
prayer, that the blessing of God may attend every mem- 
ber of the Class; and that under the guidance of the 
Spirit of truth and love, you may be permitted to meet 
around the throne of God and of the Lamb, in heaven. 



wmmmmmimiim 



LIBRARY OF CONGRESS 



028 333 668 2 m\* 



